Y

41 And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he was of the prophets.

42 And he said unto him, Thus saith the

Verse 42. Thy life shall go for his life] This was fulfilled at the battle of Ramoth-gilead, where he was slain by the Syrians; see chap. xxii. 34, 35.

Verse 43. Heavy and displeased] Heavy or afflicted, because of these dreadful tidings; and displeased with the prophet for having announced them. Had he been displeased with himself, and humbled his soul before God, even those judgments, so circumstantially foretold, might have been averted.

1. We have already seen, in ver. 30. that, according to our text, twenty-seven thousand men were slain by the falling of a wall. Serious doubts are entertained concerning the legitimacy of this rendering. I have, in the note, given the conjecture concerning sapping the foundation of the wall, and thus overthrowing them that were upon it. If, instead of in chomah, a wall, we read non confusion, or disorder, then the destruction of the twenty-seven thousand men may appear to have been occasioned by the disorganized state into which they fell; and of which their enemies taking advantage, might destroy the whole with ease.

But on chomah, a wall, becomes, as Dr. Kennicoll has observed, a very different word when written without the vau, non chamah, which signifies heat; sometimes the sun, vehement heat, or the heat of the noon-day sun; and also the name of a wind, from its suffocating, parching quality.

The same noun, from on yacham, Dr. Castel explains by excandescentia, furor, venenum; burning, rage, poison. These renderings, says Dr. Kennicott, all concur to establish the sense of a burning wind; eminently blasting and destructive. I shall give a few instances from the Scripture:

We read in Job xxvii. 21. The cast wind carrieth him away; where the word op kadim, is kavrov, burning, in the Septuagint: and in the Vulgate, ventus urens, a burning wind. In Ezek. xix. 12. She was plucked up, non she was cast down to the ground, and the east wind dried up her fruit; her strong rods withered, and the fire consumed them. Hosea (xii. 15.) mentions the desolation brought by an east wind, the wind of the Lord. What in Amos iv. 9. is, I have smitten you with blasting, is in the Vulgate in vento vehemente, with a vehement wind;" and in the Syriac, with a hot wind.

Let us apply these to the history: when Ben-hadad, king of Syria, was besieging Samaría the second time, the Israelites slew of the Syrians one hundred thousand footmen in one day; and it follows that when the rest of the army fled to Aphek, twenty-seven thousand of the men that were left were suddenly destroyed by inn hachomah, or chamah, a burning wind. That such is the true interpretation will appear more clearly, if we compare the destruction of Ben-hadad's army with that of Sennacherib, whose sentence is that God would send upon him a BLAST, ruach, a wind; doubtless such a wind as would be suddenly destructive. The event is said to be that, in the night, one hundred and eighty five thousand Assyrians were smitten by the angel of the Lord, 2 Kings xix. 7, 35. The connexion of this sentence, with this execution of it, is given by the Psalmist, who says, civ. 4. God maketh his angels man ruchoth, winds; or, mak eth the winds his angels, i. e. messengers for the performance of his will. In a note on Psa. xi. 6. Professor Michaelis has these words, Ventus zilgaphoth, pestilens eurus est, orientalibus notissimus, qui obvia quæris necat ; "The wind Zelgaphoth is a pestilent east wind, well known to the Asiatics, which suddenly kills those who are exposed to it." Therenot mentions such a wind in 1658; that, in one night, suffocated twenty thousand men! And the Samiel he mentions as having, in 1665, suffocated four thousand persons! Upon the whole, I conclude, says the Doctor, that, as Thevenot has mentioned two great multitudes destroyed by this burning wind; so has Holy Scripture recorded the destruction of two much greater multitudes, by a similar cause: and, therefore, we should translate the words thus; But the rest fled to

43 And the king of Israel " went to his house heavy and displeased, and came to Samaria.

w Chap. 21. 4.

Aphek, into the city; and THE BURNING WIND fell upon the twenty and seven thousand of the men that were left. 2. On the case of Ben-hadad and his servants coming out to Ahab, with sackcloth on their loins, and ropes about their necks, ver. 31. I have referred to that of the six citizens of Calais, in the time of Edward III. I shall give this affecting account from Sir John Froissart, who lived in that time, and relates the story circumstantially; and with that simplicity and detail that give it every appearance of truth. He is the only writer of all his contemporaries who gives the relation; and, as it is not only illus trative of the text in question, but also very curious and affecting, I will give it in his own words; only observing that, King Edward having closely invested the city, in 1345, and the king of France having made many useless attempts to raise the seige, at last withdrew his army, and left it to its fate. "Then," says Froissart, chap. cxliv. "after the departure of the king of France with his army, the Calesians saw clearly that all hopes of succour were at an end; which occasioned them so much sorrow and distress that the hardiest could scarcely support it. They entreated, therefore, most earnestly, the Lord John de Vienne, their governor, to mount upon the battlements, and make a sign that he wished to hold a parley.

"The king of England, upon hearing this, sent to him Sir Walter Manny and Lord Basset. When they were near, the Lord de Vienne said to them: 'Dear gentlemen, you who are very valiant knights, know that the king of France, whose subjects we are, has sent us hither to defend this town and castle from all harm and damage. This we have done to the best of our abilities: all hopes of help have now left us, so that we are most exceedingly straitened: and if the gallant king, your lord, have not pity upon us, we must perish with hunger. I therefore entreat that you would beg of him to have compassion upon us, and to have the goodness to allow us to depart in the state we are in; and that he will be satisfied with having possession of the town and castle, with all that is within them, as he will find therein riches enough to content him.' To this Sir Walter Manny replied: John, we are not ignorant of what the king our lord's intentions are, for he has told them to us: know then, that it is not his pleasure that you should get off so, for he is resolved that you surrender yourselves wholly to his will, to allow those whom he pleases their ransom, or to be put to death; for the Calesians have done him so much mischief, and have, by their obstinate defence, cost him so many lives, and so much money, that he is mightily enraged.'

"The Lord de Vienne answered, 'These conditions are too hard for us: we are but a small number of knights and squires, who have loyally served our lord and master, as you would have done, and have suffered much ill and disquiet but we will endure more than any men ever did, in a similar situation, before we consent that the smallest boy in the town should fare worse than the best. I therefore, once more, entreat you, out of compassion, to return to the king of England, and beg of him to have pity on us: he will, I trust, grant you this favour; for I have such an opinion of his gallantry as to hope that, through God's mercy, he will alter his mind.'

"The two lords returned to the king, and related what had passed. The king said, 'He had no intention of complying with the request, but should insist that they surren dered themselves unconditionally to his will.' Sir Walter replied: My lord, ye may be to blame in this, as you will set us a very bad example; for, if you order us to go to any of your castles, we shall not obey you so cheerfully if you put these people to death, for they will retaliate upon us in a similar case.'

Many barons who were present supported this opinion: upon which the king replied; 'Gentlemen, I am not so obstinate, as to hold my opinion alone against you all-Sir Walter, you will inform the governor of Calais, that the only grace he is to expect from me is, that six of the principal citizens of Calais march out of the town with bare heads and feet, with ropes round their necks, and the keys of the town and castle in their hands. These six persons shall be at my absolute disposal, and the remainder of the inhabitants pardoned."

"Sir Walter returned to the Lord de Vienne, who was

CHAPTER XXI.

Ahab covets the vineyard of Naboth, and wishes to have it either by purchase or exchange, 1, 2 Naboth refuses to alienre it on any accorint, because it was hia inheritance from his fathers, 3. Anh recies disconsolate, takes to his bed, and 5-7 She writes to the nobles of Jezreel to proclaim a fast, to accuse Naboth of

refuses to eat, 4. Jezebel, fiu ling out the cause, promas to give him the vineyard, blasphemy, carry him out, and stone him to death; winch is accor lingly done, 8-14. She then tells Ahab to go and take possession of the vineyard; he goes, and is met by Elijah, who denounces on him the heaviest judgments, 15-2. Ahab's abominable character, 25, 26. He humbles himself; and God promises nut to bring the threatened public calamities in his days, but in the days of his son, 27-29. A. M. 3103. B. C. 00 Ante 1. O1. 123.

A things, that Naboth the JezreelAn. Megalis, ite had a vineyard, which was in perpet 2 Jezreel, hard by the palace of Ahab king of Samaria.

ND it came to pass, after these

Arch. Athen.

a 1 Sam. & 14-b Heb. be good in thine eyes.

waiting for him on the battlements, and told him all that he had been able to gain from the king. 'I beg of you,' replied the governor, that you would be so good as to remain here a little, while I go and relate all that has passed to the townsmen; for, as they have desired me to undertake this, it is but proper they should know the result of it.'

"He went to the market-place, and caused the bell to be rung; upon which all the inhabitants, men and women, assembled in the town-hall. He then related to them what he had said, and the answers he had received, and that he could not obtain any conditions more favourable; to which they must give a short and immediate answer.

"This information caused the greatest lamentations and despair, so that the hardest heart would have had compassion on them: even the Lord de Vienne wept bitterly. "After a short time, the most wealthy citizen of the town, by name Eustace de St. Pierre, rose up and said, 'Gentlemen, both high and low, it would be a very great pity to suffer so many people to die through famine, if any means could be found to prevent it; and it would be highly meritorious in the eyes of our Saviour, if such misery could be averted. I have such faith and trust in finding grace before God, if I die to save my townsmen, that I name myself as first of the six.'

"When Eustace had done speaking, they all rose up, and almost worshipped him; many cast themselves at his feet, with tears and groans. Another citizen, very rich, and respected, rose up and said, 'He would be the second to his companion Eustace: his name was John Daire. After him James Wisant, who was very rich in merchandize and lands, offered himself as companion to his two cousins; as did Peter Wisant his brother. Two others then named themselves, which completed the number demanded by the king of England. The Lord John de Vienne, then mounted a small hackney, for it was with difficulty he could walk, (he had been wounded in the siege,) and conducted them to the gate. There was the greatest sorrow and lamentation over all the town; and in such manner were they attended to the gate, which the governor ordered to be opened, and then shut upon him and the six citizens, whoin he led to the barriers, and said to sir Walter Manny, who was there waiting for him, I deliver up to you, as governor of Calais, with the consent of the inhabitants, these six citizens; and I swear to you that they were, and are, at this day, the most wealthy and respectable inhabitants of Calais. I beg of you, gentle sir, that you would have the goodness to beseech the king, that they may not be put to death.' 'I cannot answer for what the king will do with them,' replied Sir Walter, but you may depend that I will do all in my power to save them.' "The barriers were opened, when these six citizens advanced towards the pavilion of the king; and the Lord de Vienne re-entered the town.

"When Sir Walter Manny had presented these six citizens to the king, they fell upon their knees, and, with uplifted hands, said, 'Most gallant king, see before you six citizens of Calais, who have been capital merchants, and who bring you the keys of the castle and of the town. We surrender ourselves to your absolute will and pleasure, in order to save the remainder of the inhabitants of Calais, who have suffered much distress and misery. Condescend therefore out of your nobleness of mind to have mercy and compassion upon us.' All the barons, knights, and squires, that were assembled there in great numbers, wept at this sight.

The king eyed them with angry looks, (for he hated much the people of Calais, for the great losses he had formerly suffered from them at sea,) and ordered their heads to be stricken off. All present entreated the king that he would be more merciful to them; but he would not listen to them. Then Sir Walter Manny said, 'Ah, gentle king, let me beseech you to restrain your anger; you have the reputation of great nobleness of soul, do not therefore tar

2 And Ahab spake unto Naboth, saying, Give me thy a vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money,

3 And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee.

4 And Ahab came into his house heavy and displeased, because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my

e Lev. 25. 23. Numb. 25. 7. Ezek. 16. 18.

nish it by such an act as this; nor allow any one to speak in a disgraceful manner of you. In this instance, all the world will say you have acted cruelly, if you put to death six such respectable persons; who of their own free will, have surrendered themselves to your mercy, in order to save their fellow-citizens.' Upon this the king gave a wink, saying, Be it so, and ordered the headsman to be sent for; for, that the Calesians had done him so much damage, it was proper they should suffer for it.

"The queen of England, who was at that time very big with child, fell on her knees, and with tears said, 'Ah, gentle sir, since I have crossed the sea with great danger to see you, I have never asked you one favour; now I most humbly ask as a gift, for the sake of the Son of the blessed Mary, and for your love to me, that you will be merciful to these six men.' The king looked at her for some time in silence, and then said, 'Ah lady, I wish you had been any where else than here; you have entreated in such a manner that I cannot refuse you; I therefore give them to you, to do as you please with them.'

"The queen conducted the six citizens to her apartments, and had the halters taken from round their necks, new clothed, and served them with a plentiful dinner: she then presented each with nobles, and had them escorted out of the camp in safety."

This is the whole of this affecting account, which is mentioned by no other writer; and has been thought a proper subject for the pen of the poet, the pencil of the painter, and the burine of the engraver; and which has seldom been fairly represented in the accounts we have of it from our historians. The translation I have borrowed from the accurate edition of Froissart, by Mr. Johns, of Hafod; and to his Work, vol. i. page 367, I must refer for objections to the authenticity of some of the facts stated by the French historian. We see in Eustace de St. Pierre, and his five companions, the portrait of genuine patriotism: the principle almost as rare in the world as the Egyptian phoenix, which leads its possessors to devote their property, and consecrate their lives to the public weal. Widely different from that spurious birth, which is deep in the cry of my country! while it has nothing in view but its places, pensions, and profitsAway with it!

NOTES ON CHAPTER XXI.

Verse 1. After these things] This and the xxth chapter are transposed in the Septuagint; this preceding the account of the Syrian war with Ben-hadad. Josephus gives the history in the same order.

Verse 2. Give me thy vineyard] The request of Ahab seems, at first view, fair and honourable. Naboth's vineyard was nigh to the palace of Ahab, and he wished to add it to his own for a kitchen garden, or perhaps a grass-plot, pagan yirek; and he offers to give him either a better vineyard for it, or to give him its worth in money. Naboth rejects the proposal with horror: The Lord forbid it me that I should give the inheritance of my fathers to thee. No man could finally alienate any part of the parental inheritance; it might be sold or mortgaged till the jubilee, but at that time it must revert to its original owner, if not redeemed before; for this God had particularly enjoined, Lev. xxv. 14-17, 25-28. Therefore Naboth properly said, The Lord forbid it me to give the inheritance of my fathers. Ahab most evidently wished him to alienate it finally, and this is what God's law had expressly forbidden; therefore he could not, consistently with his duty to God, indulge Ahab: and it was high iniquity in Ahab to tempt him to do it; and, to covet it, showed the depravity of Ahab's soul. But we see farther that, despotic as those kings were, they dared not seize on the inheritance of any man. This would have been a flagrant breach of the law and constitution of the country; and this indeed would have been inconsistent with the character which they sustained, viz. The

fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread. 5 But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread?

6 And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard.

7 And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? Arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.

8 So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles, that were in his city, dwelling with Naboth.

d

9 And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people;

e

f

10 And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die. 11 And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them.

12 They proclaimed a fast, and set Naboth on high among the people.

13 And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.

d Heb. in the top of the people. -e Exod. 22. 28. Lev. 21. 15, 16. Acts 6. 11-f Lev. 24. 11.-g Isai. 58. 4-h See 2 Kings 9. 26.-i Paa 9. 12-k Chap. 13. 32. 2 Chron. 22 9.

Lord's vicegerents. The Jewish kings had no authority either to alter the old laws, or to make new ones.

Verse 4. He laid him down upon his bed] Poor soul! he was lord over ten-twelfths of the land, and became miserable because he could not get a poor man's vineyard added to all that he possessed! It is a true saying, That soul in which God dwells not, has no happiness; and he who has God, has a satisfying portion. Every privation and cross makes an unholy soul unhappy: and privations and crosses it must ever meet with, therefore

"Where'er it goes is hell; itself is hell!"

Verse 7. Dost thou now govern the kingdom of Israel?] Naboth, not Ahab, is king. If he have authority to refuse, and thou have no power to take, he is the greater man of the two. This is the vital language of despotism and tyranny.

Verse 8. She wrote letters in Ahab's name] She counterfeited his authority, by his own consent; and he lent his signet to stamp that authority.

Verse 9. Proclaim a fast] Intimate that there is some great calamity coming upon the nation, because of some evil tolerated in it.

Set Naboth on high] Bring him to a public trial. Verse 10. Set two men] For life could not be attainted but on the evidence of two witnesses at least.

Sons of Belial] Men who will not scruple to tell lies,

and take a false oath.

Thou didst blaspheme God and the king] Thou art an atheist, and a rebel. Thou hast spoken words injurious to the perfections and nature of God; and thou hast spoken words against the crown and dignity of the king, The words literally are, Naboth hath BLESSED God and the king; or, as Parkhurst contends, "Thou hast blessed And though Jezebel was herself an abominable idolatress, yet, as the law of Moses still continued in force, she seems to have been wicked enough to have destroyed Naboth, upon the false accusation of blessing the heathen Aleim and Molech, which subjected him to death by Deut. xii. 6.

ברכת אלהים ומלך ",the false gods and Molech

xviii. 2-7.

Many think that the word 2 barac, signifies both to bless and curse; and so it is interpreted in most Lexicons:

14 Then they sent to Jezebel, saying, Naboth is stoned, and is dead.

15 And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money; for Naboth is not alive, but dead.

16 And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.

17 And the word of the LORD came to Elijah the Tishbite, saying,

18 Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it.

19 And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.

Hast thou

20 And Ahab said to Elijah, found me, O mine enemy? And he answered, I have found thee: because" thou hast sold thyself to work evil in the sight of the LORD.

21 Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab P him that pisseth against the wall, and him that is shut up and left in Israel,

t

22 And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin.

23 And" of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel.

24 Him that dieth of Ahab in the city the

1 Ch. 22. 38.-m Ch. 18. 17.-n 2 Kings 17. 17. Rom. 7. 14-0 Ch. 14. 10. 2 Kinga 9. 8-p 1 Sain. 25. 22-r Ch. 14. 10.-8 Ch. 15. 29.-t Ch. 16. 3, 11-u 2 Kings & 36.-v Or, ditch.-w Ch. 14. 11. & 16. 4.

ous.

it is passing strange, that, out of the same word, proceedeth blessing and cursing; and, to give such opposite and self-destructive meanings to any word is very dangerParkhurst denies that it ever has the meaning of cursing, and examines all the texts where it is said to occur with this meaning; and shows that blessing, not cursing, is to be understood in all those places: see him under 2 sec. vi.

Verse 13. And stoned him with stones] As they pretended to find him guilty of treason against God and the king, it is likely they destroyed the whole of his family; and then the king seized on his grounds as confiscated, or as escheated to the king, without any heir at law. That his family was destroyed appears strongly intimated, 2 Kings ix. 26: Surely I have seen yesterday the blood of Naboth, AND THE BLOOD OF HIS SONS, saith the Lord. Verse 15. Arise, take possession] By what rites or in what forms this was done, we do not know.

Verse 18. Go down to meet Ahab] This was the next day after the murder, as we learn from the above quotation, 2 Kings ix. 26.

Verse 19. In the place where dogs licked, &c.] It is in van to look for a literal fulfilment of this prediction. Thus it would have been fulfilled, but the humiliation of Ahab induced the merciful God to say, I will not bring the evil in his days, but in the days of his son, ver. 29. Now dogs did lick the blood of Ahab; but it was at the pool of Samaria, where his chariot and his armour were washed, after he had received his death-wound at Ramothgilead; but some think this was the place where Naboth was stoned: see chap. xxii. 38. And how literally the prediction concerning his son was fulfilled, see 2 Kings ix. 25; where we find that the body of Jehoram his son, just then slain by an arrow that had passed through his heart, was thrown into the portion of the field of Naboth the Jezreelite; and there, doubtless, the dogs licked his blood, if they did not even devour his body.

Verse 20. Thou hast sold thyself to work evil] See a similar form of speech, Rom. vii. 14. Thou hast totally abandoned thyself to the service of sin; Satan is become thy absolute master, and thou his undivided slave.

Verse 23. The dogs shall eat Jezebel] This was most literally fulfilled, see 2 Kings ix. 36.

27 And it came to pass, when Ante 1. 01. 123. Ahab heard those words, that he rent An. Megais, his clothes, and put sackcloth upon

Arch. Athen.

perpet. 23.

5 ¶ And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at the word of the LORD to-day."

6 Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramothgilead to battle, or shall I forbear? And they said, Go up; for the LORD shall deliver it into the hand of the king.

7 And Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might inquire of him?

28 And the word of the LORD came to Elijah the Tishbite, saying,

29 Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the evil in his days; but in his son's days will I bring the evil upon his house.

CHAPTER XXII.

Jehoshaphat king of Judah, and Ahab king of Israel, unite against the Syrians, in order to recover Ramoth-gilead, 1-4. They inquire of false prophets; who prom

ase them suCCESS. Micaiah, a true prophet, foretells the disasters of the war, 5-17. A lying spirit, in the mouths of Ahab's prophets, persuades Ahab to go up against Ramoth, 18-20. The confederate armies are routed, and the king of Israel slain,

30-36. Death and burial of Ahab, 37-40. Character of Jehoshaphat, 41-47 He takes a fleet, in order to go to Ophir for gold; which is wrecked at Eziongeber, 45. His death, 49. He is succealed by his son Jehoram, 50. Ahaziah succee is his father Ahab, and reigns wickedly, 51, 52,

Chap

16. 30, &c.-y Chap. 16. 31.-z Or, incited.-a Gea. 15. 16. 2 Kings 21. 11 b Gen. 37. 34.- 2 Kings 9. 25.- 2 Chron. 18. 2, &c.-e Deut. 4. 43. Verse 25. Did sell himself to work wickedness] He hired himself to the devil for this very purpose, that he might work wickedness. This was to be his employment, and at this he laboured.

In the sight of the LORD, whom Jezebel his wife stirred up.] A good wife is from the Lord; a bad wife is from the devil: Jezebel was of this kind; and she has had many

successors.

Verse 27. He rent his clothes] He was penetrated with

sorrow.

Put sackcloth upon his flesh] He humbled himself before God and man.

And fasted] He afflicted his body for his soul's benefit. Lay in sackcloth] Gave the fullest proof that his repentance was real.

And went softly.] Walked barefooted; so the Chaldee, Syriac, and Arabic. The Vulgate has demisso capite; with his head hanging down. Houbigant translates, went groaning. Jarchi says that the word es at, used here, signifies, to be unshod. This is its most likely All these things prove that Ahab's repentance was genuine; and God's approbation of it puts it out of

sense.

doubt.

Verse 29. Seest thou how Ahab humbleth himself] He did abase himself: he did truly repent him of his sins; and it was such a repentance as was genuine in the sight of God; he humbleth himself BEFORE ME.

The penitent heart ever meets the merciful eye of God : repentance is highly esteemed by the Father of compassion; even where it is comparatively shallow and shortlived. Any measure of godly sorrow has a proportionate measure of God's regards: where it is deep and lasting, the heart of God is set upon it. He that mourns shall be comforted: thus hath God spoken; and, though repentance for our past sins can purchase no favour, yet, without it God will not grant us his salvation.

NOTES ON CHAPTER XXII. Verse 1. Three years without war] That is, from the time that Ahab made the covenant with Ben-hadad, men

9 Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah. 10 And the king of Israel, and Jehoshaphat the king of Judah, sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.

11 And Zedekiah the son of Chenaanah made him horns of iron; and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them.

12 And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the LORD shall deliver it into the king's hand.

13 And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good.

14 And Micaiah said, As the LORD liveth, m what the LORD saith unto me, that will I speak.

15 So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver it into the hand of the king.

f Heb. silent from taking it—g 2 Kings 3. 7.-h Ch. 18. 19.--i 2 Kings 3. 11.-k Or, eunuch Heb. floor.-m Numb. 22. 38.

tioned chap. xx. 34. And probably in that treaty it was stipulated that Ramoth-gilead should be restored to Israel: which not being done, Ahab formed a confederacy with Judah, and determined to take it by force.

Verse 4. Wilt thou go with me] We find that there was a good understanding between Jehoshaphat and Ahab; which, no doubt, was the consequence of a matrimonial alliance between the son of the former, Jehoram, and the daughter of the latter, Athaliah; see 2 Chron. xviii. 1. 2 Kings viii. 48. This coalition did not please God, and he is severely reproved for it by Jehu the seer, 2 Chron. xix. 1-3.

Verse 6. About four hundred men] These were probably the prophets of Asherah, or Venus, maintained by Jezebel, who were not present at the contention on mount Carmel. See chap. xviii. 19, &c.

Verse 8. Micaiah the son of Imlah] The Jews suppose that it was this prophet who reproved Ahab for dismissing Ben-hadad, chap. xx. 35, &c. And that it was because of the judgments with which he had threatened him, that Ahab hated him: I hate him, for he doth not prophesy good concerning me, but evil.

Verse 9. The king of Israel called an officer] oro saris; literally, a eunuch: probably a foreigner, for it was not lawful to disgrace an Israelite, by reducing him to such a state.

Verse 11. Zedekiah-made him horns of iron] This was in imitation of that sort of prophecy which instructed by significative actions. This was frequent among the prophets of the Lord.

Verse 13. The words of the prophets declare good] What notion could these men have of prophecy, when they supposed it was in the power of the prophet to model the prediction as he pleased; and have the result accordingly?

Verse 15. Go, and prosper] This was a strong irony; as if he had said, All your prophets have predicted success; you wish me to speak as they speak; Go, and prosper, for the Lord will deliver it into the hand of the king. These were the precise words of the false prophets, see

16 And the king said unto him, How many | times shall I adjure thee that thou tell me nothing but that which is true in the name of the LORD?

17 And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace. 18 And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil?

19 And he said, Hear thou therefore the word of the LORD; I saw the LORD sitting on his throne, P and all the host of heaven standing by him on his right hand and on his left:

20 And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner.

21 And there came forth a spirit, and stood before the LORD, and said, I will persuade him. 22 And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets, And he said, Thou shalt persuade him, and prevail also go forth, and do so.

r

23 Now therefore, behold, the LORD hath

n Matt. 9. 36.-0 Isai. 6. 1. Dan. 7. 9-p Job 1. 6. & 2 1. Ps. 103, 20, 21. Dan. 7. 10. Zech. 1. 10. Matt. 18. 10. Heb. 1. 7, 14.-q Or, deceive.-r Judg. 9. 23. Job 12 16. Ezek. 14. 9. 2 Thess. 2. 11.

ver. 6. and 11; and were spoken by Micaiah in such a tone and manner as at once showed to Ahab that he did not believe them: hence the king adjures him, (ver. 16.) that he would speak to him nothing but truth; and on this the prophet iminediately relates to him the prophetic vision which pointed out the disasters which ensued.

It is worthy of remark, that this prophecy of the king's prophets is couched in the same ambiguous terms by which the false prophets in the heathen world endeavoured to maintain their credit, while they deluded their votaries. The reader will observe, that the word it is not in the original; the Lord will deliver IT into the hand of the king; and the words are so artfully constructed that they may be interpreted for or against: so that, be the event whatever it might, the juggling prophet might save his credit, by saying he meant what had happened. Thus, then, the prophecy might have been understood: The Lord will deliver (it,) Ramoth-Gilead, into the king's (Ahab's) hand; or, the Lord will deliver (Israel) into the king's hand; i. e. into the hand of the king of Syria. And Micaiah repeats these words of uncertainty in order to ridicule them, and expose their fallacy.

The following oracles, among the heathens, were of this same dubious nature, in order that the priests' credit might be saved, let the event turn out as it might. Thus the Delphic oracle spoke to Croesus words which are capable of this double meaning, and which he understood to his own destruction:

# Cræsus Halym penetrans, magnam subvertet opum vim; Which says, in effect

"If you march against Cyrus, he will either overthrow you, or you will overthrow him."

He trusted in the latter; the former took place; he was deluded and yet the oracle maintained its credit. So in the following:

:

Aio te, Facida, Romanos vincere posse. Ibis redibia nunquam in bello peribis. Pyrrhus, king of Epirus, understood by this that he should conquer the Romans, against whom he was then making war: but the oracle could be thus translated-"The Romans shall overcome thee." He trusted in the former; made unsuccessful war, and was overcome: and yet the juggling priest saved his credit. The latter line is capable of two opposite meanings:

"Thou shalt go, thou shalt return, thou shalt never perish in war."

Or, "Thou shalt go, thou shalt not return, thou shall perish in war." When prophecies and oracles were not delivered in this dubious way, they were generally couched in such intricate and dark terms that the assistance of the oracle was necessary to explain the oracle; and then it was ignotum per ignotius: a dark saying, paraphrased by one yet more ob

scure.

put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee.

24 But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee?

25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.

26 And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son;

27 And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction, and with water of affliction, until I come in peace.

W

28 And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you. 29 ¶ So the king of Israel, and Jehoshaphat the king of Judah, went up to Ramoth-gilead. 30 And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel › disguised himself, and went into the battle.

X

8 Ezek. 14. 9-t 2 Chron. 18. 2-u Or, from chamber to chamber. - Heb. a chamber in a chamber. Ch. 30. 30-w Numb. 16. 29. Deut. 15. 20, 21, 22—x Or, when he was to disguise himself, and enter into the battle-y 2 Chron 35. 22

Verse 19. I saw the LORD sitting on his throne] This is a mere parable; and only tells, in figurative language, what was in the womb of providence; the events which were shortly to take place, the agents employed in them, and the permission on the part of God for these agents to act. Micaiah did not choose to say before this angry and impious king, "Thy prophets are all liars; and the devil, the father of lies, dwells in them :" but he represents the whole by this parable; and says the same truths in language as forcible, but less offensive.

Verse 22. Go forth, and do so] This is no more than, "God has permitted the spirit of lying to influence the whole of thy prophets; and he now, by my mouth, apprises thee of this, that thou mayest not go and fall at Ramoth-gilead." Never was a man more circumstantially and fairly warned: he had counsels from the God of truth, and counsels from the spirit of falsity; he obsti nately forsook the former, and followed the latter. He was shown by this parable how every thing was going on; and that all was under the control and direction of God; and that still it was possible for him to make that God his friend, whom, by his continual transgressions, he had made his enemy; but he would not: his blood was, therefore, upon his own head.

Verse 23. The LORD hath put a lying spirit] He hath permitted, or suffered, a lying spirit to influence thy prophets. It is requisite again to remind the reader, that the Scriptures repeatedly represent God as doing what, in the course of his providence, he only permits or suffers to be done. Nothing can be done in heaven, in earth, or hell, but either by his immediate energy or permission. This is the reason why the Scripture speaks as above.

Verse 24. Which way went the Spirit of the LORD from me] This is an expression of as great insulence as the act was of brutal aggression. "Did the Spirit of the Lord, which rests solely upon me, condescend to inspire thee! Was it at this ear (where he smote him) that it en tered, in order to hold communion with thee?" Josephus tells an idle rabbinical tale about this business, which is as. unworthy of repetition as it is of credit. See his Antig, of the Jews, book viii. c. 10.

Verse 25. When thou shalt go into an inner chamber] It is probable that this refers to some divine judgment which fell upon this deceiver. Hearing of the tragical result of the battle, he no doubt went into a secret place, to hide himself from the resentment of Jezebel, and the Israelitish courtiers; and there, it is probable, he perished: but how, when, or where, is not mentioned.

Verse 27. Feed him with bread of affliction] Deprive him of all the conveniences and comforts of life: treat him severely; just keep him alive, that he may see my triumph

Verse 30. I will disguise myself] Probably he had heard of the orders given by Ben-hadad to his thirty-two captains, to fight with the king of Israel only: that is, to make their most powerful attack where he commanded, in order to take him prisoner; that he might lead him captive whose captive he formerly was: and, therefore, he disguised himself, that he might not be known.